Articles
<![CDATA[The female Klebun of Madura within the power constellation of the patriarchy: A post-colonial feminism perspective ]]>
<![CDATA[Aminah Dewi Rahmawati]]>;
<![CDATA[Emy Susanti]]>;
<![CDATA[Bagong Suyanto]]>
<![CDATA[ SIMULACRA: JURNAL SOSIOLOGI Vol 4, No 1 (2021) ]]>
Publisher : <![CDATA[Universitas Trunojoyo Madura ]]>
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DOI: 10.21107/sml.v4i1.10391
<![CDATA[During the Indonesian reformation era, Madurese politics began to see a notable increase in women participation. One indicator is the increasing number of female village chiefs, locally referred to as Klebun, who occupies the highest leadership position within Madurese villages. An in-depth interview with two female Klebuns and three informants revealed that female Klebun in Madura represents women and extended kinship interests in continuing dynastic politics. The female Klebun experienced a subaltern form of relationship with the largely patriarchal system they find themselves in, marked by coercion, threats, pressure and lack of freedom in their candidacy and village leadership. The lack of any communicated objections from the female population over these repressive actions is due to the strong dominance of patriarchal culture in Madurese society. This research uses a descriptive qualitative approach. The primary data used are the results of interviews with five informants. Secondary data used consist of relevant scientific journals, articles, and books. This research is conducted under the framework of postcolonial feminism.]]>
<![CDATA[Resistensi Perempuan Tandhak Madura: Berjuang dari Dalam ]]>
<![CDATA[Farida Nurul Rahmawati]]>;
<![CDATA[Emy Susanti]]>;
<![CDATA[Pinky Saptandari]]>
<![CDATA[ Jurnal Komunikasi Vol 15, No 1 (2021): Maret ]]>
Publisher : <![CDATA[Jurusan Ilmu Komunikasi UTM ]]>
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DOI: 10.21107/ilkom.v15i1.10046
<![CDATA[Penelitian ini bertujuan untuk menganalisis resistensi perempuan tandhak Madura melalui pengalaman komunikasi di tengah relasi kuasa yang terjadi atas nama tubuhnya. Penelitian ini merupakan penelitian kualitatif denagn pendekatan Etnografi Feminis. Selain itu, teknik penelitian yang digunakan adalah wawancara, observasi, dokumentasi, dan studi literatur. Hasil penelitian terhadap pengalaman komunikasi perempuan tandhak Madura di tengah relasi kuasa yang terjadi atas nama tubuhnya menunjukkan adanya resistensi yang dilakukan oleh perempuan tandhak Madura baik di lingkungan privat maupun publik. Resistensi yang dilakukan dalam bentuk umpatan dalam hati yang tidak ditunjukkan atau diketahui orang lain, penolakan yang ditunjukkan melalui tingkah laku yang kurang baik, tangisan yang tidak ditunjukkan kepada orang lain. Namun resistensi juga ada yang dilakukan dengan cara mengikuti perbuatan yang diinginkan pemilik kuasa tersebut. Hal ini bukan menunjukan kepatuhan dan tidak berdaya namun merupakan stategi agar tetap survive. ]]>
<![CDATA[Women’s empowerment model in home-based industries in East Java Province, Indonesia ]]>
<![CDATA[Emy Susanti]]>;
<![CDATA[Siti Mas'udah]]>
<![CDATA[ Masyarakat, Kebudayaan dan Politik Vol. 30 No. 4 (2017): Masyarakat, Kebudayaan dan Politik ]]>
Publisher : <![CDATA[Faculty of Social and Political Science, Universitas Airlangga ]]>
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DOI: 10.20473/mkp.V30I42017.353-366
<![CDATA[This study aimed to classify the role of women, gender and characteristics of home-based industries that were managed by women in two cities of East Java Province. This study also tried to identify strengths, weaknesses and challenges faced by these women, especially impoverished women. The research employed qualitative method supported by quantitative data. The data collected through structured interviews guided by questionnaires and indepth interviews. Three main results were attained. First, it was related to the characteristics of women workers, the role of multi-burdened women, the flexible working hours, formal education but unrelated to work, and low income but still importantly needed to support economic condition. Second, three networks were found: network between manager/owner and workers that was informal and family-oriented, network between managers and local government for marketing and training, and network with the private sector for access to capital and business development. Third, the model of empowering small home-based industries should consider the specific needs of women. In other words, there is a requisite for practical and strategic gender needs that has to be comprehended and become the basis for the planning and development to conduct activities and programs for women.]]>
<![CDATA[Unequal gender relations in the practices of girl marriage in poor families at East Java Province ]]>
<![CDATA[Emy Susanti]]>
<![CDATA[ Masyarakat, Kebudayaan dan Politik Vol. 31 No. 4 (2018): Masyarakat, Kebudayaan dan Politik ]]>
Publisher : <![CDATA[Faculty of Social and Political Science, Universitas Airlangga ]]>
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DOI: 10.20473/mkp.V31I42018.440-450
<![CDATA[The practice of girl marriage in Indonesia is a social reality that has been going on from generation to generation. Although the average level of education in Indonesia is increasing and the government has limited the practice of child marriage, in some areas of East Java province the tendency of parents to marryoff their underage girls remains. This study aims to identify gender-based power relations within the practices of girl marriage in poor family in East Java province. This study is also aimed at revealing how the social reproduction of gender inequality values takes place in the girl marriage practices. This research was done by using qualitative method which was supported with quantitative data. This study shows that the victims of early marriage practices are girls. Gender-based-power relations between young wives with husbands, parents and in-laws are not equal. The unequal gender-based power relations in girl marriage practices in poor family are relate to limitation of knowledge and reproduce of power. The unequal gender relations are continuously reproduced through the imposition of negative social labeling on girls. The prevention of girl marriage requires a comprehensive approach by addressing the social and cultural values, especially promoting equal gender relations. One of the solutions is empowerment based on equal gender perspective.]]>
<![CDATA[Subordination of women and patriarchal gender relations at Islamic poor community ]]>
<![CDATA[Ahmad Ridwan]]>;
<![CDATA[Emy Susanti]]>
<![CDATA[ Masyarakat, Kebudayaan dan Politik Vol. 32 No. 2 (2019): Masyarakat, Kebudayaan dan Politik ]]>
Publisher : <![CDATA[Faculty of Social and Political Science, Universitas Airlangga ]]>
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DOI: 10.20473/mkp.V32I22019.159-167
<![CDATA[This study focuses on poor women in the social environment (village) in the center of the Surabaya metropolis with classical Islamic culture and rules. Social relations and “pesantren culture” are felt in this place. For example: women must wear headscarves every day, men use koko sarongs and shirts, reading the holy verses of the Qur’an are a daily habit. In fact, elementary school children have become memorizers of the Qur’an (hafidz). This place produces “kyai” and “nyai” (saints in Javanese Islam). This study focuses on unequal gender relations between men and women so that poor women experience subordination, as well as empowerment of poor women in the Islamic community in the middle of big cities. Women, especially poor women, have very low bargaining power because of the patriarchal culture and Islamic rules there. Even though poor women help to make a living for the family, all important decisions remain with the husband (male). The methodology used is qualitative. Conduct in-depth interviews with poor women who were married in that place. Researchers also make observations about their daily activities in the community. The result, using Michel Foucault’s power relations theory analysis, found that poor women get unfair relationships every day. They always lose with their husbands in any case. They are always oppressed and subordinated. Poor women get a discourse that women are the second social class in this life. They are a male partner, not the first person. So, important decision makers in the family are always men, not women. Although women help their husbands to work outside the home, decision makers are always husbands. Poor women are also powerless in government development programs. Even though the relationship is not equal, all women accept it because it comes from God’s destiny (Allah SWT). This phenomenon is real and occurs in the center of a big city (Surabaya) which is one of the largest cities in Indonesia.]]>
<![CDATA[Women’s subordination in premarital pregnancy ]]>
<![CDATA[Ni Made Tantri Chandra]]>;
<![CDATA[Emy Susanti]]>;
<![CDATA[Karen Mwende Kinuthia]]>
<![CDATA[ Masyarakat, Kebudayaan dan Politik Vol. 33 No. 3 (2020): Masyarakat, Kebudayaan dan Politik ]]>
Publisher : <![CDATA[Faculty of Social and Political Science, Universitas Airlangga ]]>
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DOI: 10.20473/mkp.V33I32020.238-247
<![CDATA[The presence of patriarchal culture can be found in most regions of Indonesia, including Bali. The patriarchal culture in Bali tends to be more rigid because of the Balinese belief that any offspring, especially men, will not only continue the responsibilities of the parents in terms of the social life of the community; however, they also expected to carry out the ceremonies of death for their parents. They are trusted to help their parents reach the creator easily. The Balinese culture has been dominated by patriarchy for a long time and has continued developing to this day. Patriarchal power is increasingly persistent when it comes to power in Bali. As a result, women in Bali are still considered subordinate creatures under the patriarchy’s control and bondage. The phenomenon of premarital pregnancy in Bali is a reflection of the new way that men dominate women. The approach used in this study is Michel Foucault’s theory of power. The method used was qualitative research with in-depth interviews with 18 informants who were native Balinese. This research was conducted in Denpasar, Singaraja, and Badung City. The results of this study found that the social reality of premarital pregnancy in the urban areas of Bali’s Island is inseparable from the influence of the social discourse behind the apparent reality. The discourse then obtains the legitimacy of truth from the family and produces new knowledge to believe the truth. In this social reality, premarital pregnancy has made Balinese women significantly disadvantaged and increasingly subordinated.]]>
<![CDATA[COVID-19 containment measures of the Government of Kenya: Impact on food security and farmers’ socio-economic life ]]>
<![CDATA[Karen Mwende Kinuthia]]>;
<![CDATA[Emy Susanti]]>
<![CDATA[ Masyarakat, Kebudayaan dan Politik Vol. 34 No. 2 (2021): Masyarakat, Kebudayaan dan Politik ]]>
Publisher : <![CDATA[Faculty of Social and Political Science, Universitas Airlangga ]]>
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DOI: 10.20473/mkp.V34I22021.119-132
<![CDATA[Agriculture is the backbone of Kenya’s economy. The majority of the population earn their living through agricultural activities, large-scale and small-scale farming. This study seeks to reveal how the government’s COVID-19 containment measures have affected the agricultural sector and their impact on farmers’ lifestyle changes. This study employed qualitative research methods, with primary and secondary data sources, and conducted in-depth interviews with 12 farmers and agricultural producers of Gatanga Sub-county in Murang’a County, Kenya. This study shows that the farmers experienced economic shocks owing to the fluctuated farm gate prices and projected resource scarcity. In contrast, their lifestyle changed due to income decrease and adjustment of commodity priorities and socio-demographic factors. The severity of COVID-19 impact on agriculture in the Gatanga Sub-County has been doubled by crop destruction, planting delays, and heavy rains that influence scarcity of food commodities. The study recommends other research to evaluate alternative solutions to supply the county’s food outputs other than those already in co-operatives, like tea, coffee, milk, and avocados. Moreover, perhaps the question for other future researchers should now be directed toward the vulnerable families’ daily consumptions to fulfill their food needs.]]>
<![CDATA[Sexual agency of young widows in Malay culture: An ethnographic study in Serdang Village, South Bangka ]]>
<![CDATA[Citra Asmara Indra]]>;
<![CDATA[Emy Susanti]]>;
<![CDATA[Musta'in Mashud]]>
<![CDATA[ Masyarakat, Kebudayaan dan Politik Vol. 34 No. 4 (2021): Masyarakat, Kebudayaan dan Politik ]]>
Publisher : <![CDATA[Faculty of Social and Political Science, Universitas Airlangga ]]>
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DOI: 10.20473/mkp.V34I42021.459-469
<![CDATA[Patriarchal culture is part of Malay society. However widows in Serdang Village, South Bangka gain agency in the midst of patriarchal culture. They find strategies in meeting their sexual needs after getting their agency. This study looks at how women find their agency and strategies to fulfill their sexual needs in the midst of the Serdang Village community which is still heavily associated with its Malay culture. The ethnographic research method was carried out to explore the agency of young widows in the village using Agency Theory from Lois McNay and Gayle Rubin’s thought “The Charmed Cyrcle” as an analytical knife to dissect the problems that exist in Serdang Village. This study found that young widows use strategies to fulfill their sexual needs, either by connecting with a boyfriend without getting married, watching adult videos, connecting with customers on a consensual or paid basis. This study concludes that the agency that has been built by the widows allows them to express their sexual needs freely.]]>
<![CDATA[EMPOWERING WOMEN OF BATIK COMMUNITY IN HEALTH IN KECAMATAN KEREK, TUBAN DISTRICT ]]>
<![CDATA[Karnaji Karnaji]]>;
<![CDATA[Emy Susanti]]>;
<![CDATA[Siti Masudah]]>
<![CDATA[ Darmabakti Cendekia: Journal of Community Service and Engagements Vol. 3 No. 2 (2021): DECEMBER 2021 ]]>
Publisher : <![CDATA[Faculty of Vocational Studies, Universitas Airlangga ]]>
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DOI: 10.20473/dc.V3.I2.2021.71-74
<![CDATA[Background: The economic contribution of women batik craftsmen in Tuban is relatively important in their families even though their income is below the district / city minimum wage (below the UMK). In general, women batik craftsmen in Tuban work as additional income earners, with flexible working hours that can be combined with domestic duties. Objective: This activity is to provide solutions to problems; a) Tuban batik handicraft and business is treated as a side job, not as a main job, so that it is not professionally in managing their business; b) women batik craftsmen in Tuban have social characteristics with low education and often live in economically poor conditions so that they are in a weak and vulnerable position from the socio-economic structure; c) the work welfare of women batik craftsmen in Tuban is not formally protected because batik production and business are located in a home environment which is considered as the informal sector; d) women who make Tuban batik have to play a 'multi burden' role. Methods: This activity is carried out in training and business management assistance. Results: The results of this activity are: 1) Increased awareness of women batik craftsmen for their strategic role in economic contribution to improve family welfare; 2) Increased knowledge and skills of women regarding the strategy of harmonizing roles in batik handicraft activities - batik business management with family - household management; 3) Increased knowledge and skills of women batik craftsmen regarding professionalism and management of entrepreneurship in handicrafts - batik businesses based on local wisdom. Conclusions: There was an increase in knowledge and awareness of women batik craftsmen about the strategic role of women, harmonization of women's roles and professionalism.]]>
<![CDATA[Indonesian Teen Romanticism: The Underlying Ideology of œFilm Television (FTV) During Covid-19 Pandemic from Gender Perspective ]]>
<![CDATA[Refti Handini Listyani]]>;
<![CDATA[FX Sri Sadewo]]>;
<![CDATA[Mohammad Reevany Bustami]]>;
<![CDATA[Moh. Mudzakkir]]>;
<![CDATA[Emy Susanti]]>
<![CDATA[ The Journal of Society and Media Vol. 5 No. 1 (2021): Life Changes in Social Life and Media ]]>
Publisher : <![CDATA[Department of Social Science, Faculty of Social Science &Law, Universitas Negeri Surabaya ]]>
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DOI: 10.26740/jsm.v5n1.p129-150
<![CDATA[This research examines the underlying ideology(s) of a TV program called ˜Film Television (FTV). This TV program is on during the Covid-19 Pandemic. Specifically, using framing analysis and gender perspective approach as a methodology, this research analyses the ways in which these ideologies developed in FTV. Six prime samples of FTV were chosen, namely Laki-laki Buaya Darat, Cowok Gue IQ-nya Ancur Banget, Cowok Gue Pendek Bener, Pacar honorer, Ganteng-ganteng Medit, Pacar Gue Brondong. The findings reveal a thrust of twin-contrarian thrust of messaging. There are two embedded ideologies underlying the FTV. First, the FTV production house carries a patriarchal ideology by raising themes that discriminate against women through stereotypes against women that appear in the story. Second, the FTV production house carries the ideology of feminism, with themes that position women as super-ordinates. Women occupy a higher social class than men. This finding of twin-contrarian ideological thrust offers an important contribution to the gender theoretical vacuum of Indonesian TV as an example of Asian teen romanticism in national TV programming during a global crisis. It has conceptual implication on the repertoire of social science knowledge, especially sociology particularly research on womens body and beauty, sociology of gender and media, and sociology of family.]]>
